ABSTRACT

In this article, we posit and explore the concept of ‘the translated deaf self’, tentatively defined as: ‘the socio-cultural impact for deaf sign language users of multiple, regular, lifelong experiences of being encountered by others and inter-subjectively known in a translated form, i.e. through sign language interpreters’. Regarding translation as both linguistic and non-linguistic, we explore the translated deaf self in terms of ontological (in)security in the context of phonocentrism, demonstrating how the recursive dynamics of structure-agency, within and through which the self is constituted, are impacted by the contingency of being interpreted. We show how such impacts on self, identity and agency are not equivalent to the hearing non-signing actors who also participate in relational encounters through sign language interpreters. The extent to which the shared experience of the translated deaf self may or may not be considered constitutive of (deaf) culture is examined with reference to strategies of linguistic resistances and personal empowerment evident in our data but not universally available or necessarily considered desirable from a collective perspective. Finally, we reflect on how to breakdown the exclusive and excluding nature of considerations such as these by breaking free of the written/signed signifier.

摘要

在本文中，我们提出并探讨了“翻译后的聋人自我”的概念，该概念临时定义为：“对聋人手语用户的多重文化，定期，终生经历以及其他主观认识的社会文化影响以翻译的形式，即通过手语翻译。关于翻译既有语言的又是非语言的，我们在语音中心论的背景下，从本体论（不安全性）的角度探讨翻译后的聋人自我，论证了结构机构的递归动力学是如何构成和构成自我的。受被解释的偶然性影响。我们展示了这种对自我，身份和代理的影响并不等同于听力非签名演员，后者也通过手语口译员参与关系交流。参照我们数据中显而易见的语言抵制和个人能力提升策略，研究翻译后的聋哑人的共同经验在多大程度上可能被视为（聋人）文化的构成，也可能不被认为是构成（聋人）文化的策略，但这些策略并非普遍存在，或必然被认为是可取的。集体的观点。最后，我们思考如何通过释放书面/签名的指示符来分解诸如此类考虑的排他性和排除性。